First, we recite the Navkar Mantra, the most important of all the Mantras,
consisting of nine lines. Then we bow to our Guru. Then, we ask for
freeing ourselves from the sins of hurting living beings while walking.
Next, we recite the vow of adopting Kayotsarga, the motionless posture,
until completion. It is such a motionless state of body, that even though
the soul is there, the body behaves as if the soul left the body. Then,
comes Prayer to 24 Tirthankars and all Siddhas, in which we list, bow, and
praise the 24 Tirthankars for their great virtues. They are also known as
Arihants, implying victors over enemies such as anger, pride, deceit,
greed, hatred, jealously, etc. After that, we recite the vow of Samayik,
the equianimous state of mind, speech, and body for the next 48 minutes.
Then, we express our respect for the virtues of our great Arihants,
Siddhas, and Gurus. Then, we express our desire for forgiveness from our
lapses.

Next, we affirm the importance of knowledge and how we should treat the
scriptures. We also affirm the importance of true faith and need of
staying away from the hypocrites.

All this has taken approximately 10 minutes. Then for next 20 minutes, we
talk about The 12 vows of householders, which is probably the most
important part of the Pratikraman. These 12 vows have been broken down
into 3 categories: 5 Anuvrats, 3 Gunavrats, and 4 Shikshavrats. Vrat means
vow, Anu means small, Guna means enhancement and Shiksha means learning or
training. Because while living a household life, we can not observe
complete vows like Munis, we take lesser (minor) vows that we can abide
by.

The five Anuvrats are about non-violence, truth, non-stealing,
self-control, and non-accumulation. In the first Anuvrat, we define up to
what extent we will observe the vow of non-violence. In the second Anuvrat,
we list what kind of lies we would not commit. In the third Anuvrat, we
iterate our non-stealing stance. In the fourth Anuvrat, we abide to
refrain from sensuality. The fifth Anuvrat is for putting limits to our
desires for material wealth, and not exceeding them.

The three Gunavrats are for enhancing in certain matters the above
Anuvrats by setting geographic boundaries, restrictions on consumption of
avocations, etc. In the first Gunavrat, we set geographic limits beyond
which we would not go. In the second Gunavrat, we accept restrictions on
the gross number of articles of consumption. We also decide to stay away
from all trades which may contribute to violence, directly or indirectly.
In the third Gunavrat, we resolve to refrain from meaningless violence.

The four Shikshavrats are about practices that slowly, but steadily lead
towards our eventual goal of Moksha. Though it may seem difficult, it is
possible to do so in gradual steps. The first Shikshavrat is to take
Samayik (48 minutes of equianimosity) as often as possible. The second
Shikshavrat is to put further restrictions on geographic limits beyond
which we would not go. The third Shikshavrat is to live occasionally like
a Muni for one day, which is also known as Poshadhvrat. The word Muni
implies a vow of only observing, without praising or complaining; only
keeping silence (Maun). The fourth Shikshavrat is to take care of the
needs of the Munis and others in need. This is known as Atithi
Samvibhagvrat. Atithi means someone who may come unexpectedly, without
invitation (such as a Sadhu), and Samvibhag means sharing, with love and
respect.

After these 12 vows, we express our desire for Santharo, the peaceful,
voluntary and planned religious death. Next, we remind ourselves to stay
away from the eighteen types of sinful acts. After that, we remind
ourselves about the twenty five types of wrong beliefs, which we should
stay away from.

After that, we recite �Auspicious Fours�, in which we accept the supremacy
and shelter of Arihants, Siddhas, Sadhus and the religion taught by
Kevalis. Now we have finished 2/3 of the Pratikraman.

Before proceeding further, let us pause for a moment, to recall the areas
where other living beings exist. The world where we live is a part of
Bharat Kshetra. Kshetra means area. The other Kshetras are Mahavideh and
Airavat. These Kshetras are located in two and a half Dweeps. A Dweep is a
large isolated area. The names of these Dweeps are Jambu Dweep,
Dhatakikhand Dweep and Pushakarvar Dweep, of which in the last one only
half area is used for living. Each Kshetra has four similar counterparts.
That means, there are five Bharat Kshetras, five Mahavideh Kshetras, and
five Airavat Kshetras. Bharat Kshetra is located in the southern Jambu
Dweep.

In our Bharat Kshetra, only 24 Tirthankars are born in each Kaal. They
re-establish religion and a fourfold society system, consisting of Sadhus,
Sadhvis, Shravaks and Shravikas. A Kaal is a very, very long period of
time, more than billions of years long. So the existence of a Tirthankar
is a rare event here in Bharat Kshetra. But it is not so for the Mahavideh
Kshetra. On each Mahavideh Kshetra, at any given time, there are at least
four Tirthankars in existence. At some times there are as many as thirty
two! This means that totally on all the five Mahavideh Kshetras, at any
given time, there are at least twenty Tirthankars! That is how Mahavideh
Kshetra is more sacred than other Kshetras.

Kevalgnan is obtained by Tirthankars, and can be obtained by other souls
too. Kevalgnan is perfect knowledge. After acquiring it, and after that
life is over, there is no rebirth for them. For them, the cycle of births
and deaths ends forever. Any soul can attain Moksha, the state of
liberation. They do not necessarily get liberated immediately after
attaining the Kevalgnan. They finish their life, preaching religion to
others. They are known as Kevali Lords. In our Bharat Kshetra, each Kaal
is divided into six sections, each one known as an Ara. Kevalgnan is
possible only during the 3rd and 4th Ara (during the
same time when the 24 Tirthankars are born) of a Kaal. Now the 5th
Ara has already started some 2500 years ago, so there are no Kevalis here.
But at any given time, in the five Mahavideh Kshetras, there are 30 to 90
million Kevali Lords. Kevalis are omniscient, but have no attachment or
hatred for any living being.

Now, a few words here about rest of the Universe. We learn in science
about the earth, sun, stars, galaxies, etc. The science based on
telescopic knowledge does not go far beyond that, but Jainism does. (For
thousands of years, before microscopes were invented, science did not know
about micro bacteria life, but Jainism did.) The Universe is in the shape
of a human standing with both of his hands on his waist, and the legs
spread out. Our Bharat Kshetra is near the area where the navel would be,
heaven is above it, and hell is below it. Above all, at the top, there is
Muktishila (the area for liberated souls), where the souls ascend to and
reside upon liberation from the human body. They never come back to live
another life. (The distances are also given in the scriptures, the unit
being Yojan, but nobody can meaningfully define it.)

So now, for next 15 minutes, we pay our homages to the Tirthankars and
Kevali Lords in the Mahavideh Kshetra. We read a list of all the twenty
Tirthankars� names. We read about their virtues. Then we pay our homages
to the Siddha Lords, along with all the 24 Tirthankars of this Kaal, from
our Bharat Kshetra, who have already attained Moksha. They have gotten rid
of all their Karmas, and have broken the cycle of misery, poverty,
sickness, etc. Then, we bow to the Sadhus and Sadhvis (female Sadhu) in
all the Kshetras. They have given up their family lives, their wealth,
house, jewelry, etc. with the intention of uplifting their souls. We then
pay our respects to fellow Shravaks and Shravikas (male and female
householders), who live here and in the other Kshetras, and follow the
principles of Jainism. And last, but not least, we remember the non-human
souls, even though they are at a lower level than ours. There are 8
million and 400 thousand species living in various broad categories such
as human beings, heavenly and hellish beings, animal and vegetable beings,
amoebas, etc. To all of them, we request for forgiveness.

In the end, we ask for forgiveness for any improprieties that we may have
committed during the Pratikraman. Also, we take a symbolic vow. This is to
remind us of self-control. If the Pratikraman is done in evening, as
usually the case is, the vow is for Chauvihar, that is, not eating or
drinking anything for rest of the day and night, until the next day
morning. If it is not possible, we take the vow of Tivihar, which means
the same as Chauvihar, except that we allow ourselves water. If the
Pratikraman is done in morning, not eating or drinking is for only one or
two hours.